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I give Judgment upon them; for I do go by as certain a Rule as the Judges of the Land do, when they give true Judgment according to the Law. For God hath ordained me the chief Judge in the World at this Day, to give Sentence upon Men and Women's fpiritual and eternal Eftate, what will become of them after Death.

Full of this Curfing I confefs my Mouth is, and I do rejoice in it too. I know that God is well pleafed in the Damnation of thofe that I have curfed, and I am wonderous well fatisfied in giving Judgment upon them, according to the Tenor of my Commiffion: And this is that which you call fwelling Words.

You would have called the Prophet Eliah's Words fwelling Words, if you had been of those four hundred Priests of Baal, which he commanded to be flain by the Power of his Word; which Power of the Commiffion of the Spirit, is of a more high Nature than that of Eliah's was; for his was but the Sentence of Death natural, but this is the Sentence of Death eternal; but because it is not immediately executed as his was, you think that there is nothing in it; but it will be found fuddenly enough both to you, and to many that are entred into the second Death already: For there is no Time to the Dead; but after Death to Judgment, which Judgment they have in themselves, which is the Remembrance of that Sentence, that we who are Witnefes of the Spirit, did pafs upon them in this Life, for they fhall never fee any other God or Judge, but that Sentence that we have paffed upon them.

You are much mistaken, if you think to deal with a Prophet that hath a Commiffion from God, as you deal with the Priests of the Nation: Because you Quakers have baffled the Priests of the Nation by that Light within you, because you are fallen to a more precife Exactness of Life than they, though your Doctrine is worse then theirs, you must not think to do fo by a commiffionated Prophet.

This Commiffion of the Spirit fhall break the Neck of the Quakers, as it hath done divers others: For this take you Notice, that after the Sentence is paffed upon the Speakers of the Quakers, they fhall never grow more to any great Experience, neither shall they have thofe Vifions, Apparitions and Revela

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tions from that Light within them as they had before, but shall rather wither.

This Experience hath been known by Quakers and others, as John Robins, John Taney, John Harwood, Fox the elder, Fox the younger, Edward Burrowes, Francis Howgil, with many others, with Hundreds of all Sects befides, which shall not escape what hath been declared by us the Witneffes of the Spirit.

As for that Saying which you quote out of Chrift's Words to his Difciples before they had their Commiffion, where he faid unto them, Blefs, and curfe not, that concerns not me, nor any other Man in the World at this Day. Peter and the reft of the Apofties had Power both to blefs and curfe after they had received their Commiffion, which was after Chrift's Afcenfion, as you may read in the fecond of the Acts, then was that Saying of Chrift fulfilled, which he had faid unto Peter, I have given thee the Keys of Heaven and of Hell, that what thou bindeft upon Earth fhall be bound in Heaven, and what thou loofeft on Earth fhall be loofed in Heaven. Or thus: What Sins thou remittest fhall be remitted, and whofe Sins thou retains fall be retained: That is, Thou fhalt have Power to give Sentence of Bieffednefs to thofe that believe thee, and Sentence of Curfedness to thofe that defpife thy Declaration.

This was the Remitting of Sins, and the Retaining of them; fo that Peter and the reft of the Apoftles were not tyed, after they had received their Commiffion, to thofe Words of Chrift which he spake unto them when they were private Believers. Neither am I tyed to thofe Words of Chrift which he spake unto his Difciples at that Time; for he hath given me Power and Authority to be Judge of the Scriptures, he hath given me Understanding of his Mind in the Scriptures above al Men in the World at this Day; nay, if I fhould fay than all the Men fince the Beginning of the World, I fhould not lie: For I being the chofen Witnefs of the Spirit, and the laft Man that fhall ever fpeak to this bloody, unbelieving World, by Commiffion from God; for he will never chufe any more after me fo long as the World endureth.

Neither doth any Man know the Scriptures, neither can any Man interpret the Scriptures truly but myself; for God

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hath given the Scriptures into my Hands, even as he gave the Prieft's Office into the Hands of Aaron: None ought to officiate the Office of the Priesthood but Aaron, and thofe that were appointed by Mofes and him: So it is now, none ought to officiate the Office of a Minifter, Meffenger, or Embas fador of Chrift, but those that are approved of by John Reeve and myself. For by reading the Letter of the Scriptures, or the Light within a Man, is not fufficient to make a Man a Minifter, Meffenger, Embaffador of Chrift; therefore those Words which Chrift faid to his Difciples, Blefs, and curfe not, is nothing to me; for he hath given me Power fince that to the contrary.

He hath put the two edged Sword of his Spirit into my Mouth, that whofoever I pronounce curfed through my Mouth, is curfed to Eternity: And my Power is as great, and rather greater, than the Apoftles was that you speak of, which is called a curfed Child. The Apostles Curfe was but a weak Curfe to that Power which God hath given to me: For the Apostle faith, If an Angel from Heaven fhould preach any other Doctrine than what he and the rest of the Apostles had taught, let him be accuried. I do not only fay, let him be accurled; but if an Angel from Heaven fhould come and say I have spoken falfe, or lied in the Doctrine that we have declared, and in thofe Things which I have faid concerning the Quakers, I have Power not only to fay let him be curfed, but to curfe Angel or Man to Fternity.

As for your Judgment from the Letter of the Scriptures, or from the Light within you, it is not worth a Straw; but the Curfe that I pronounce upon Men and Women, it is not from the Light of the Scriptures, nor from the Light within me, but from the Power and Authority of a Commiffion received from a God without me, which spake by Voice of Words to the hearing of the Ear; and this is that Curfe that shall remain, and be remembred, by all thofe Quakers and others that are under it, both in this Life and to Eternity.

3. Thirdly, I did fay truly in that I faid you deny both the Father and the Son to be a Perfon in the Form of a Man; and that you deny the fame Flesh and Bone of Jefus which tuf

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fered Death, was laid in the Grave, which rofe again, which was feen afterwards by his Apoftles and others, which afcended up into Heaven in that the fame Flefh and Bone that he fuffered Death in.

In your Answer to this above-mentioned, you charge me to mention the Man, and the Place of his Abode, that denied this, and is a Quaker.

There are fome other Words in this Letter of yours that is to be minded, and it is this, where you fay Chrift Jefus is the exprefs Image and Substance of the Father's Person, and you own the Holy Ghoft, and you own the Father, and know them: And as touching Christ's Flesh, you are Bone of his Bone, and Flesh of his Flefb, and you have the Mind of Christ, and fo you call me a Liar, and fay, let my Mouth be ftopt.

Anfw. This fame is riddle me, riddle me, what's this? What a fine Diftinction have you given of the Trinity, and what folid Arguments do you think that you have given to prove me a Liar in what I have said?

First, according to your Charge, I fhall tell you both the Place, and fome of the Perfons which did deny this. The Place where this was denied was in Eaft cheap, at a Butcher's House: The Persons who did deny those Things aforefaid, one was the Butcher himself, I think his Name was Richard Whitpan, or fuch a like Name, the Quakers Downfal doth name it right: Another of them was Fox the younger, which is now both dead and damned to Eternity: Another of them was John Harwood; as for the other two, I do not remember their Names, but one of them was a great lubberly Fellow, perhaps you may know him better than I; thefe five did all of them deny that the Flesh and Bone, or Body of Chrift wherein he suffered Death, which fame Body is now living which they did deny; for which the juft Sentence of Condemnation is paffed upon them, as is publick in the Quakers Downfal.

Nay, it was not only these five Quakers that did deny these Things aforefaid, but all the Quakers that ever I talked with, both Men and Women, have done the fame. And I know, that if I fhould but difcourfe with you, I fhould find you to do the like; for it doth not ftand with a right Quaker's Principle,

Principle, to believe that the fame Flesh and Bone of Chrift which fuffered Death, was laid in the Grave, rofe again, and is now living in Heaven in that the fame Body, neither can that Body be in Heaven without the Soul or Spirit; for where his Body is, there is his Spirit alfo; for they both lived together, they both fuffered Death together, they both rofe again together, and are both in Heaven together; if fo, how is it poffible that the Quakers fhould get Chrift within them? For if Chrift be a diftinct Perfon of himself, of Substance, Flesh and Bone, though a fpiritual Body now in Heaven, how comes Chrift to get his fpiritual Body into every Quaker's Body, and every Man's Body elfe? For the Scripture faith, that the Heavens fhall contain kim until the Restitution of all Things, meaning that Body of Flesh and Bone: So that the Perfon of Chrift, or his Effence, cannot be in this World at all, much less in the Quakers Bodies; nay, he is not in mine, though he hath chofen me to be his Meffenger, to declare what he is in his Form and Nature, as hath been abundantly declared in our Writings.

Therefore do not you fay that is a Slander and a Lie for me to fay, that you are the very abfolute Spirit of Antichrift, that doth deny both the Father and the Son; for though you talk of a Christ, and of his being the exprets Image of his Father's Perfon, and of a Holy Ghost, because you read of fuch Things in Scripture, which were other Mens Words, fo you reading of them, have jumbled the Father, Son and Holy Ghoft together, and fo instead of one Perfon, you have gotten three Perfons, and yet never a Perfon. For I am fure when I talk'd with John Perrot about God, he could find never a Perfon, but an infinite Spirit without a Body or Perfon at all.

All the Quakers that ever I have had to do withal (which have been a great many) I could never find any Quaker to own God to be a Perfon in the Form of a Man, but an infinite Spirit, that fills Heaven and Earth, and all Places, and all Things, and fo doth the Pope and all others Opinions that are, which doth fhew the Darkness of the Quakers, and the Pope, and all others: For if God be a Perfon in the Form of a Man, as I am fure he is (for I do acknowledge no other God but the Man Chrift Jefus, who is a diftinct Body of Flesh and

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